SEV Biblia, Chapter 1:3
¶ Alabado sea el Dios y Padre de nuestro Seor Jess, el Cristo, que segn su grande misericordia nos ha engendrado de nuevo en esperanza viva, por la resurreccin de Jess, el Cristo, de los muertos:
Clarke's Bible Commentary - 1 Peter 1:3
Verse 3. Blessed be the God and Father] euloghtov o qeov kai pathr? Blessed be God even the Father, or blessed be God, the Father of our Lord Jesus Christ. The kai, and, is omitted by the Syriac, Erpen's Arabic, and the AEthiopic. But if we translate kai, even, a meaning which it frequently has in the New Testament, then we have a very good sense: Let that God have praise who is the Father of our Lord Jesus Christ, and who deserves the praise of every human being for his infinite mercy to the world, in its redemption by Christ Jesus. Begotten us again unto a lively hope] I think the apostle has a reference here to his own case, and that of his fellow apostles, at the time that Christ was taken by the Jews and put to death. Previously to this time they had strong confidence that he was the Messiah, and that it was he who should redeem Israel; but when they found that he actually expired upon the cross, and was buried, they appear to have lost all hope of the great things which before they had in prospect. This is feelingly expressed by the two disciples whom our Lord, after his resurrection, overtook on the road going to Emmaus, see Luke xxiv. 13-24. And the hope, that with them, died with their Master, and seemed to be buried in his grave, was restored by the certainty of his resurrection. From Christ's preaching, miracles, &c., they had a hope of eternal life, and all other blessings promised by him; by his death and burial this hope became nearly, if not altogether, extinct; but by his resurrection the hope was revived. This is very properly expressed here by being begotten again to a living hope, eiv elpida zwsav, as some MSS. and versions have it, eiv elpida zwhv, to the hope of life; which one copy of the Itala, with Augustine, Gildas, Vigilius of Tapsum, and Cassiodourus, have considered as meaning eternal life, agreeably to the context; and therefore they read vitae aeternae.
The expressions, however, may include more particulars than what are above specified; as none can inherit eternal life except those who are children in the heavenly family, and none are children but those who are born again: then St. Peter may be considered as laying here the foundation of the hope of eternal life in the regeneration of the soul; for none can legally inherit but the children, and none are children of God till they are spiritually begotten and born again.
It is the Gospel alone that gives the well grounded hope of eternal life; and the ground on which this hope rests is the resurrection of Christ himself.
The certainty of our Lord's resurrection is the great seal of the Gospel.
Without this what is vision, what is prophecy, what is promise, what are even miracles, to that unbelief which is natural to man on such a subject as this? But the resurrection of the human nature of Christ, the incontestable proofs of this resurrection, and the ascension of our nature to heaven in his person, are such evidences of the possibility and certainty of the thing, as for ever to preclude all doubt from the hearts of those who believe in him.
John Gill's Bible Commentary
Ver. 3. Blessed be the God and Father of our Lord Jesus Christ , etc.] The epistle begins here with thanksgiving to God, or an ascription of blessing, praise, and glory to him; for this does not mean an invoking or conferring a blessing on him; neither of which can be, for there is not a greater than he to be invoked, nor can anything be added to his blessedness: but God may be blessed by his creatures when they speak well of him, and his wonderful works of creation, providence, and grace; when they ascribe all their mercies, spiritual and temporal, to him; give him the glory of them, and express their thanks for them in heart, lip, and life; and such a blessing of God for a special and spiritual favour, the grace of regeneration, is intended here: by God is meant, not God essentially, but personally considered, even God the Father, as is clearly expressed: the words are rendered in the Arabic and Ethiopic versions without the copulative and, thus, blessed be God the Father; and if that is retained, they, may be rendered thus, blessed be God, even the Father; as in ( 2 Corinthians 1:3) and so the latter be exegetical of the former; though both are true of Christ, in different senses; God is the God of Christ, as Christ is man; and he is the Father of Christ, as Christ is God; for, as man, he had no father, nor is he a son by office, but by nature; (see Gill on Ephesians 1:3). which, according to his abundant mercy, hath begotten us again : regeneration is the blessing thanks are given for; and if we are to be thankful to God, and bless his name, because he hath made us creatures, and hath given us a natural being; much more should we praise him for making us new creatures, and giving us a spiritual being. To be begotten again, and so to be born again, is opposed unto, and distinguished from our first birth, when we were conceived, and shapen in sin; and designs a birth, spiritual, holy, and heavenly; it is signified by a being quickened, or made alive; so as in a spiritual sense, to see, and hear, and breathe after divine things, and to live a life of faith and holiness; by Christ being formed in the heart; by a partaking of the divine nature, and by being made new men, or new creatures: God, and not man, is the efficient cause of this, which is sometimes ascribed to the Spirit, and sometimes to the Son, and here to the Father; and it is not men's works, but his own good will and pleasure, his great love and free favour, his rich grace and abundant mercy, are the impulsive, or moving cause of it; and abundance of grace and mercy indeed is displayed in the regeneration and conversion of sinners: what they are regenerated to is, unto a lively hope ; meaning either the grace of hope, which is implanted in regeneration, and not before; for then, and then only, is a good hope through grace given; and it may be said to be lively, or living, inasmuch as it is fixed, not on dead works, but on a living Christ, on his person, blood, and righteousness; and is not the hope of a dead sinner, of a lifeless hypocrite, and formal professor, that has a name to live, and is dead, but of a living believer, one made truly alive by the spirit of life, from Christ; and is what is sometimes, at least, in lively exercise, and makes the heart of a believer cheerful, brisk, and lively; and is what is lasting and durable, and will never be lost, but will be held fast unto the end: or else the thing hoped for is intended, the hope laid up in heaven; the blessed hope regenerate ones are born unto, and are looking for, even eternal life and happiness; and the Syriac version renders it, unto hope of life: that is, or eternal life; and so reads one of Stephens's copies. Saints are both begotten again to the grace of hope, and to the glory which that grace is waiting for: the means is, by the resurrection of Jesus Christ from the dead ; which may be connected either with the act of begetting again; for Christ's resurrection is the virtual cause of regeneration, or regeneration is in virtue of Christ's resurrection; had he not risen from the dead, none would have been quickened, or made to live, or have been raised to newness of life: his resurrection is the exemplar of regeneration; there is a likeness between them; as his resurrection was a declaration of his sonship, so regeneration is a manifestation of adoption; and as Christ's resurrection was his first step to glory, so is regeneration to eternal life; and both are wrought by the same almighty power: or the clause may be connected with the foregoing, unto a lively hope; for the resurrection of Christ is what is the means of, and lays a solid foundation of hope, both of the saints' resurrection from the dead, of which Christ is the meritorious cause, pledge, and pattern, and of eternal glory and happiness, since he rose for our justification, with which glorification is inseparably connected.
Matthew Henry Commentary
Verses 1-9 - This epistle is addressed to believers in general, who are strangers in every city or country where they live, and are scattered through the nations. These are to ascribe their salvation to the electing love of the Father, the redemption of the Son, and the sanctification of the Holy Ghost; and so to give glory to one God in three Persons, int whose name they had been baptized. Hope, in the world's phrase, refer only to an uncertain good, for all worldly hopes are tottering, buil upon sand, and the worldling's hopes of heaven are blind and groundles conjectures. But the hope of the sons of the living God is a livin hope; not only as to its object, but as to its effect also. It enliven and comforts in all distresses, enables to meet and get over all difficulties. Mercy is the spring of all this; yea, great mercy an manifold mercy. And this well-grounded hope of salvation, is an activ and living principle of obedience in the soul of the believer. The matter of a Christian's joy, is the remembrance of the happiness lai up for him. It is incorruptible, it cannot come to nothing, it is a estate that cannot be spent. Also undefiled; this signifies its purit and perfection. And it fadeth not; is not sometimes more or les pleasant, but ever the same, still like itself. All possessions her are stained with defects and failings; still something is wanting: fai houses have sad cares flying about the gilded and ceiled roofs; sof beds and full tables, are often with sick bodies and uneasy stomachs All possessions are stained with sin, either in getting or in using them. How ready we are to turn the things we possess into occasions an instruments of sin, and to think there is no liberty or delight in their use, without abusing them! Worldly possessions are uncertain an soon pass away, like the flowers and plants of the field. That must be of the greatest worth, which is laid up in the highest and best place in heaven. Happy are those whose hearts the Holy Spirit sets on thi inheritance. God not only gives his people grace, but preserves the unto glory. Every believer has always something wherein he may greatl rejoice; it should show itself in the countenance and conduct. The Lor does not willingly afflict, yet his wise love often appoints shar trials, to show his people their hearts, and to do them good at the latter end. Gold does not increase by trial in the fire, it become less; but faith is made firm, and multiplied, by troubles an afflictions. Gold must perish at last, and can only purchase perishin things, while the trial of faith will be found to praise, and honour and glory. Let this reconcile us to present afflictions. Seek then to believe Christ's excellence in himself, and his love to us; this wil kindle such a fire in the heart as will make it rise up in a sacrific of love to him. And the glory of God and our own happiness are s united, that if we sincerely seek the one now, we shall attain the other when the soul shall no more be subject to evil. The certainty of this hope is as if believers had already received it.
Greek Textus Receptus
εις 1519 PREP κληρονομιαν 2817 N-ASF αφθαρτον 862 A-ASF και 2532 CONJ αμιαντον 283 A-ASF και 2532 CONJ αμαραντον 263 A-ASF τετηρημενην 5083 5772 V-RPP-ASF εν 1722 PREP ουρανοις 3772 N-DPM εις 1519 PREP {VAR1: ημας 2248 P-1AP } {VAR2: υμας 5209 P-2AP }
Vincent's NT Word Studies
3. Blessed (euloghtov). eu, well, logov, a word. Well-spoken-of; praised; honored. Used in the New Testament of God only. The kindred verb is applied to human beings, as to Mary (Luke i. 28): "Blessed (euloghmenh) art thou." Compare the different word for blessed in Matt. v. 3, etc. (makarioi), and see notes there. The style of this doxological phrase is Pauline. Compare 2 Cor. i. 3; Eph. i. 3. Hath begotten us again (anagennhsav hmav). The verb is used by Peter only, and by him only here and ver. 23. It is in the aorist tense, and should be rendered, as Rev., begat; because regeneration is regarded as a definite historical act accomplished once for all, or possibly because Peter regards the historical act of Christ's resurrection as virtually effecting the regeneration. The latter sentiment would be Pauline, since Paul is wont to speak of Christians as dying and rising with Christ. Rom. vii. 4; vi. 8-11. Lively (zwsan). Better, as Rev., literally rendering the participle, living: a favorite word with Peter. See i. 23; ii. 4, 5, 24; iv. 5, 6; and compare Acts ix. 41, where Peter is the prominent actor; and x. 42, where he is the speaker.Hope (elpida). Peter is fond of this word also (see i. 13, 21; iii. 5, 15), which, in classical Greek, has the general signification of expectancy, relating to evil as well as to good. Thus Plato speaks of living in evil hope ("Republic," i., 330); i.e., in the apprehension of evil; and Thucydides, of the hope of evils to come; i.e., the expectation or apprehension. In the New Testament the word always relates to a future good.
